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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 12:10–16. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. God's judgment upon Miriam (Num 12:10): The cloud departed from off that part of the tabernacle, in token of God's displeasure, and presently Miriam became leprous; when God goes, evil comes; expect no good when God departs. The leprosy was a disease often inflicted by the immediate hand of God as the punishment of some particular sin, as on Gehazi for lying, on Uzziah for invading the priest's office, and here on Miriam for scolding and making mischief among relations. The plague of the leprosy, it is likely, appeared in her face, so that it appeared to all that saw her that she was struck with it, with the worst of it, she was leprous as snow; not only so white, but so soft, the solid flesh losing its consistency, as that which putrefies does. Her foul tongue (says bishop Hall) is justly punished with a foul face, and her folly in pretending to be a rival with Moses is made manifest to all men, for every one sees his face to be glorious, and hers to be leprous. While Moses needs a veil to hide his glory, Miriam needs one to hide her shame. Note, Those distempers which any way deform us ought to be construed as a rebuke to our pride, and improved for the cure of it, and under such humbling providences we ought to be very humble. It is a sign that the heart is hard indeed if the flesh be mortified, and yet the lusts of the flesh remain unmortified. It should seem that this plague upon Miriam was designed for an exposition of the law concerning the leprosy (Lev. 13), for it is referred to upon the rehearsal of that law, Deu 24:8, Deu 24:9. Miriam was struck with a leprosy, but not Aaron, because she was first in the transgression, and God would put a difference between those that mislead and those that are misled. Aaron's office, though it saved him not from God's displeasure, yet helped to secure him from this token of his displeasure, which would not only have suspended him for the present from officiating, when (there being no priests but himself and his two sons) he could ill be spared, but it would have rendered him and his office mean, and would have been a lasting blot upon his family. Aaron as priest was to be the judge of the leprosy, and his performing that part of his office upon this occasion, when he looked upon Miriam, and behold she was leprous, was a sufficient mortification to him. He was struck through her side, and could not pronounce her leprous without blushing and trembling, knowing himself to be equally obnoxious. This judgment upon Miriam is improvable by us as a warning to take heed of putting any affront upon our Lord Jesus. If she was thus chastised for speaking against Moses, what will become of those that sin against Christ?
II.Aaron's submission hereupon (Num 12:11, Num 12:12); he humbles himself to Moses, confesses his fault, and begs pardon.
He that but just now joined with his sister in speaking against Moses is here forced for himself and his sister to make a penitent address to him, and in the highest degree to magnify him (as if he had the power of God to forgive and heal) whom he had so lately vilified. Note, Those that trample upon the saints and servants of God will one day be glad to make court to them; at furthest, in the other world, as the foolish virgins to the wise for a little oil, and the rich man to Lazarus for a little water; and perhaps in this world, as Job's friend to him for his prayers, and here Aaron to Moses. Rev 3:9. In his submission,
1.He confesses his own and his sister's sin, Num 12:11. He speaks respectfully to Moses, of whom he had spoken slightly, calls him his lord, and now turns the reproach upon himself, speaks as one ashamed of what he had said: We have sinned, we have done foolishly. Those sin, and do foolishly, who revile and speak evil of any, especially of good people or of those in authority. Repentance is the unsaying of that which we have said amiss, and it had better be unsaid than that we be undone by it.
2.He begs Moses's pardon: Lay not this sin upon us. Aaron was to bring his gift to the altar, but, knowing that his brother had something against him, he of all men was concerned to reconcile himself to his brother, that he might be qualified to offer his gift. Some think that this speedy submission which God saw him ready to make was that which prevented his being struck with a leprosy as his sister was.
3.He recommends the deplorable condition of his sister to Moses's compassionate consideration (Num 12:12): Let her not be as one dead, that is, "Let her not continue so separated from conversation, defiling all she touches, and even to putrefy above ground as one dead." He eloquently describes the misery of her case, to move his pity.
III.The intercession made for Miriam (Num 12:13):
He cried unto the Lord with a loud voice, because the cloud, the symbol of his presence, was removed and stood at some distance, and to express his fervency in this request, Heal her now, O Lord, I beseech thee. By this he made it to appear that he did heartily forgive her the injury she had one him, that he had not accused her to God, nor called for justice against her; so far from this that, when God in tenderness to his honour had chastised her insolence, he was the first that moved for reversing the judgment. By this example we are taught to pray for those that despitefully use us; and not to take pleasure in the most righteous punishment inflicted either by God or man on those that have been injurious to us. Jeroboam's withered hand was restored at the special instance and request of the prophet against whom it had been stretched out, Kg1 13:6. So Miriam here was healed by the prayer of Moses, whom she had abused, and Abimelech by the prayer of Abraham, Gen 20:17. Moses might have stood off, and have said, "She is served well enough, let her govern her tongue better next time;" but, not content with being able to say that he had not prayed for the inflicting of the judgment, he prays earnestly for the removal of it. This pattern of Moses, and that of our Saviour, Father, forgive them, we must study to conform to.
IV.The accommodating of this matter so as that mercy and justice might meet together.
1.Mercy takes place so far as that Miriam shall be healed; Moses forgives her, and God will. See Co2 2:10. But,
2.Justice takes place so far as that Miriam shall be humbled (Num 12:14): Let her be shut out from the camp seven days, that she herself might be made more sensible of her fault and penitent for it, and that her punishment might be the more public, and all Israel might take notice of it and take warning by it not to mutiny. If Miriam the prophetess be put under such marks of humiliation for one hasty word spoken against Moses, what may we expect for our murmurings? If this be done in a green tree, what shall be done in the dry? See how people debase and diminish themselves by sin, stain their glory, and lay their honour in the dust. When Miriam praised God, we find her at the head of the congregation and one of the brightest ornaments of it, Exo 15:20. Now that she quarrelled with God we find her expelled as the filth and off-scouring of it. A reason is given for her being put out of the camp for seven days, because thus she ought to accept of the punishment of her iniquity. If her father, her earthly father, had but spit in her face, and so signified his displeasure against her, would she not be so troubled and concerned at it, and so sorry that she had deserved it, as to shut herself up for some time in her room, and not come into his presence, or show her face in the family, being ashamed of her own folly and unhappiness? If such reverence as this be owing to the fathers of our flesh, when they correct us, much more ought we to humble ourselves under the mighty hand of the Father of spirits, Heb 12:9. Note, When we are under the tokens of God's displeasure for sin, it becomes us to take shame to ourselves, and to lie down in that shame, owning that to us belongs confusion of face. If by our own fault and folly we expose ourselves to the reproach and contempt of men, the just censures of the church, or the rebukes of the divine Providence, we must confess that our Father justly spits in our face, and be ashamed.
V.The hindrance that this gave to the people's progress:
The people journeyed not till Miriam was brought in again, Num 12:15. God did not remove the cloud, and therefore they did not remove their camp. This was intended,
1.As a rebuke to the people, who were conscious to themselves of having sinned after the similitude of Miriam's transgression, in speaking against Moses: thus far therefore they shall share in her punishment, that it shall retard their march forward towards Canaan. Many things oppose us, but nothing hinders us in the way to heaven as sin does.
2.As a mark of respect to Miriam. If the camp had removed during the days of her suspension, her trouble and shame had been the greater; therefore, in compassion to her, they shall stay till her excommunication be taken off, and she taken in again, it is probable with the usual ceremonies of the cleansing of lepers. Note, Those that are under censure and rebuke for sin ought to be treated with a great deal of tenderness, and not be over-loaded, no, not with the shame they have deserved, not counted as enemies (Th2 3:15), but forgiven and comforted, Co2 2:7. Sinners must be cast out with grief, and penitents taken in with joy. When Miriam was absolved and re-admitted, the people went forward into the wilderness of Paran, which joined up to the south border of Canaan, and thither their next remove would have been if they had not put a bar in their own way.
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Summary
Numbers 12:12 presents Aaron's urgent and harrowing appeal to Moses on behalf of Miriam, who has been divinely afflicted with leprosy. Through a vivid and deeply disturbing simile, Aaron likens her condition to that of a stillborn infant whose flesh is already decaying upon emergence from the womb. This graphic description not only underscores the immediate and devastating physical manifestation of God's judgment but also conveys the profound ritual impurity, social ostracization, and spiritual "living death" that Miriam's tzara'at represents, a direct and severe consequence of her rebellion against God's appointed authority.
Context
Literary Context
This verse is a pivotal moment within the dramatic narrative of Miriam and Aaron's challenge to Moses' unique prophetic authority and his marriage to a Cushite woman, as detailed in Numbers 12:1-2. The immediate divine response is swift and decisive: God summons all three to the Tent of Meeting, where He unequivocally affirms Moses' unparalleled relationship with Him, characterized by direct, "mouth to mouth" communication, unlike the visions and dreams granted to other prophets, as powerfully articulated in Numbers 12:6-8. Immediately following this divine rebuke, Miriam is struck with tzara'at, described as "white as snow" in Numbers 12:10. Aaron, witnessing the horrific and immediate manifestation of God's judgment on his sister, quickly recognizes the gravity of their sin and appeals to Moses for intercession in Numbers 12:11, leading directly to the poignant and disturbing description of Miriam's state in verse 12. This sequence highlights the immediate cause-and-effect of rebellion against God's chosen leader.
Historical & Cultural Context
The ancient Israelite understanding of tzara'at (often translated as "leprosy") was far more complex than a mere physical skin disease in the modern medical sense. As meticulously detailed in Leviticus 13-14, an individual afflicted with tzara'at was declared ritually unclean, required to live outside the camp, and was considered a "living dead" due to their complete separation from the community and, crucially, from God's holy presence in the tabernacle. This condition was frequently perceived as a direct divine punishment for specific sins, particularly those involving rebellion, slander, or pride, as exemplified by Gehazi in 2 Kings 5:27. The comparison to a stillborn child whose flesh is "half consumed" evokes the deepest sense of defilement, decay, and tragedy. In ancient Israelite society, a stillbirth was a profound misfortune, a source of ritual impurity, and symbolized a life cut short and marred by corruption before it even truly began, representing the antithesis of life and blessing.
Key Themes
Numbers 12:12 powerfully contributes to several overarching themes within the book of Numbers and the broader Pentateuch. Firstly, it emphatically underscores the Severity of Divine Judgment against sin, particularly against challenges to God-ordained authority. Miriam's immediate and visible affliction serves as a stark and undeniable warning of the consequences of such rebellion. Secondly, it highlights the Defiling Nature of Sin, portraying it through the imagery of tzara'at as a condition that brings decay, separation, and a profound form of "living death," both physically and spiritually. Thirdly, the verse vividly reveals Aaron's Desperation and the Power of Intercession, as his immediate recognition of their sin and his desperate plea to Moses underscore the importance of humility and seeking the compassionate mediation of the very one they had wronged. Finally, it powerfully reinforces the Uniqueness of Moses' Leadership and his unparalleled relationship with Yahweh, demonstrating that God Himself would swiftly and decisively defend His chosen servant against any challenge, while also showcasing Moses' compassionate character in his willingness to intercede for those who sinned against him, a theme echoed in his intercessory prayers throughout the wilderness wanderings.
Exposition and Analysis
Key Word Analysis
Verse Breakdown
"Let her not be as one dead"
This is the opening of Aaron's desperate and urgent plea to Moses. He is not literally asking for Miriam to be resurrected, but for her to be delivered from her current state of "living death." The tzara'at has rendered her utterly helpless, ritually defiled, and socially separated, a condition so severe that it is functionally equivalent to being dead in terms of her participation in the community and her standing before God.
"of whom the flesh is half consumed"
This clause provides the horrifying and specific detail of Miriam's physical condition. The phrase "half consumed" indicates a rapid, visible, and aggressive process of decay, as if the disease is actively devouring her body. This graphic description emphasizes the severity and destructive power of the divine judgment, making the internal spiritual corruption manifest in external physical deterioration, a visible sign of the defiling nature of her sin.
"when he cometh out of his mother's womb"
This is the shocking and deeply impactful simile that completes Aaron's plea. He compares Miriam's leprous state to that of a stillborn or aborted fetus that emerges from the womb already in a state of decomposition. This comparison is profoundly disturbing, conveying the extreme defilement, utter helplessness, and tragic hopelessness of Miriam's condition, as if her very essence of life is being reversed into decay before it can even properly begin. The use of "he" (referring to the stillborn child) rather than "she" (Miriam) maintains the general, illustrative nature of the simile, making it a universal image of tragic corruption.
Literary Devices
Numbers 12:12 employs a powerful Simile to convey the horrific nature of Miriam's leprosy. Aaron likens her condition to "one dead, of whom the flesh is half consumed when he cometh out of his mother's womb." This comparison is not merely descriptive but functions as a profound Hyperbole and Graphic Imagery, emphasizing the extreme and devastating impact of the disease. The image of a stillborn child already decaying is intensely visceral, designed to evoke revulsion, shock, and a deep sense of tragedy, thereby highlighting the severity of God's judgment and the depth of Miriam's suffering. The verse also carries significant Pathos, as Aaron's desperate plea reveals his profound distress, fear, and sorrow for his sister, underscoring the emotional weight of the divine discipline. The choice of such a disturbing image serves to communicate the absolute defilement and hopelessness that tzara'at represented in the Israelite worldview, a state of being utterly cut off from life, community, and God's presence.
Theological and Thematic Connections
Numbers 12:12 serves as a stark and unforgettable reminder of God's unwavering holiness and the severe consequences of sin, particularly rebellion against His chosen authority. Miriam's leprosy, described in such graphic and visceral terms, is a visible, tangible manifestation of the spiritual decay and defilement that sin inevitably brings. It powerfully underscores that sin is not merely a minor transgression but a corrupting force that separates individuals from God's holy presence and the community of faith, leading to a state akin to "living death." This incident highlights the profound principle that God will zealously defend His divine order and those He has appointed, demonstrating His unyielding justice while also paving the way for the display of His mercy through humble intercession.
Reflection and Application
The vivid and unsettling imagery of Numbers 12:12 challenges us to confront the true nature of sin and its devastating, defiling effects. Just as Miriam's physical decay was a horrifyingly visible sign of her spiritual rebellion and impurity, so too can unconfessed sin lead to a "living death" in our own lives, manifesting as spiritual barrenness, broken relationships, and a profound sense of separation from God's vibrant and life-giving presence. This passage calls us to cultivate a profound respect for God-given authority, recognizing that challenging those whom God has placed in leadership can have serious, even severe, consequences. Moreover, it powerfully highlights the transformative power of humble intercession and genuine repentance. Aaron's immediate recognition of their sin and his desperate, heartfelt plea to Moses underscore the importance of turning to God and His appointed mediators in times of distress, acknowledging our foolishness and seeking mercy. When we humble ourselves and confess our sin, God, in His boundless mercy, often provides a path to restoration, even through painful but redemptive discipline.
Questions for Reflection
FAQ
Why is the imagery of a stillborn child used to describe Miriam's leprosy?
The imagery of a stillborn child whose flesh is "half consumed when he cometh out of his mother's womb" is used by Aaron to convey the extreme severity and profoundly defiling nature of Miriam's leprosy. In ancient Israel, a stillbirth was a profound tragedy, a source of intense grief, and a cause of ritual impurity. By comparing Miriam's condition to such a state, Aaron emphasizes that her tzara'at is not merely a physical ailment but a form of "living death"—a state of profound decay, defilement, and hopelessness, as if life itself is being reversed into corruption. It graphically portrays the immediate and devastating impact of God's judgment, highlighting that her affliction is a visible manifestation of her spiritual rebellion and impurity, leading to complete separation from the community, much like a corpse or a stillborn child. This shocking comparison underscores the gravity of speaking against God's chosen leader, Moses, as detailed in Numbers 12:1-2.
What was the significance of leprosy (tzara'at) in ancient Israel, beyond being a physical ailment?
In ancient Israel, tzara'at (often translated as leprosy) was far more than just a physical skin disease; it carried immense ritual, social, and theological significance, as extensively outlined in Leviticus 13-14. A person afflicted with tzara'at was considered ritually unclean and was required to live outside the camp, separated from the community and the sanctuary. This isolation symbolized their separation from God's holy presence due to impurity. Theologically, tzara'at was frequently viewed as a direct divine judgment for specific sins, particularly those involving rebellion, slander, or pride, as seen in Miriam's case. It was a visible sign of spiritual decay, a "living death" that stripped an individual of their social standing, religious participation, and often, their hope. Thus, Aaron's description of Miriam's condition in Numbers 12:12 powerfully communicates not just physical suffering but profound spiritual and social devastation, emphasizing the defiling and separating power of sin.
Christ-Centered Fulfillment
Numbers 12:12, with its graphic portrayal of Miriam's leprosy as a "living death" and a symbol of profound defilement due to sin, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus. Miriam's condition vividly represents the human condition under the curse of sin—a state of spiritual decay, impurity, and separation from God, which ultimately leads to eternal death, as Romans 6:23 declares. However, Jesus, the perfect Lamb of God, entered into our defilement not to be defiled, but to cleanse. Unlike the Old Testament priests who could only declare a leper clean after a miraculous healing, Jesus demonstrated His divine authority by physically touching and sovereignly cleansing lepers, as powerfully seen in Matthew 8:1-4. He bore our "leprosy" of sin on the cross, becoming sin for us, so that we might become the righteousness of God in Him (2 Corinthians 5:21). His unique sacrifice provides the ultimate cleansing, removing the defilement of sin and offering true spiritual life and restoration. Just as Moses interceded for Miriam, Christ is our great High Priest, who "always lives to intercede" for us (Hebrews 7:25), bringing us out of our spiritual "living death" into the vibrant, undefiled, and eternal life found only in Him, thereby fulfilling the deepest longing for cleansing and restoration.